The Kinist Press is a new imprint dedicated to bringing the reformed and broader Christian communities new, reprint,

and classic titles steeped in the values of tradition, biblical faithfulness, intellectual clarity, insight, and racial realism. We are pleased to make available the following titles at our online bookstore:

Usury, Destroyer of Nations by S.C. Mooney

A modern classic of biblical economics, this book details the origins and effects of the practice of usury. Out of print for some time, the Institute proudly makes it available again.

The Myth of Sexual Equality by Howard Douglas King

An important and timely work on a battleground topic in the culture war. Kings work is a cogent exploration of the Bible view of gender roles .

You can find these and other fine titles at www.kinism.net

The Kinist Institute

The First Freedom

Self-Government Begins At Home

Edited and Published Monthly by Olaf Childress Hardcopy subscriptions at P.O. Box 385, Silverhill, Alabama 36576 firstfreedom@gulftel.com

Little Geneva
Reformed Confederate Theocrats

A Weblog by Harry Seabrook

www.littlegeneva.com

Notes and Comments by Mark Godfrey

Perhaps the greatest want of the Protestant faith in the 500 odd years since its birth at Wittenberg is the want of historical imagination. Its puritan industriousness notwithstanding, the scions of faith have met frequently with the not undeserved criticism of many of the Wests surly muses and doomsaying prophets on this account. This want of rootedness in history took the form of the eschatological expectations of the Church, in its varied forms, with the last act of the drama telescoped forward, rendering to a nullity the interregnum of the Church age. Yet, though we may be citizens of heaven, as the apostle wrote, we are subjects of time, and it is in time that we know our essential selves, both individually and corporately. Many in the church have been apalled by the flesh of history, yet not the church as a whole. When we say the flesh of history, we are not indulging in metaphor. We refer to the corporate nature of social being (a nature denied in Enlightenment thinking), as signaled in the shared traits and lore of human families. That is, we are talking about race. Indeed, rather than deny that link, the Church has corporately recognized until very recently, to paraphrase Disraeli, that it is the key to the past, and that in the past is identity, both the shared and individual marks of the bodily existence and the regeneration to come -precisely who we are as humans. It is a truism that the spirit of the West, ancient and modern, is inextricably bound with that of Christianity, its successes and failures are in part hers. Yet there also exists a shared identity of heritage that extends beyond the frailer tenets of party spirit, and of denomination. Race is both biological and historical, and the Churchs
6 The Kinist Review, Autumn 2005

recent rejection of race has been its rejection also, therefore, of history. In this it is both a party to the creation and a sufferer of the unforseen fruit of political radicalism, and democratic egalitarianism -fruit that is not sprung from the logical necessities of Protestant dogma, but the enslavement of those precepts to the political presuppositions of the age. Kinism is conceived, therefore, as a counterrevolutionary movement, which rejects the god of the National Convention for the God of Scripture, in whose leaves are inscribed the laws of freedom, for a lawless freedom is but the tyranny of the many over the few. History has been thought by the modern Church an indulgence in a too-fleshly devotion, a pagan idolatry that elevates man above God. The social and political economy of America has been transformed into a revolutionary force by, among other things, a Theological prioritization of immanence, His immediacy and presence. And what is this unbalanced focus on immanence but a sweeping away of the mediatorial role of institutions in human society? The connection between Theology, politics, and sociology is patent. The immanance of God stands as a supposedly equalizing, indeed leveling, force in society. All distinction of class, rank, accomplishment, institutional belonging, tribe, and geography are cast aside as a Novus Ordo Seclorum is inaugurated -a theological, political, and social Year Zero. In our own era, this a-historical logic is a natural ally of the economism that treats culture as a manufacture, and society as a market, rather than the shared inheritance of a people. A solely immanent god becomes a creature of party, and his laws

Notes and Comments

become the positive law of the victors in a Hegelian whorl of social evolution, where only the currently operative social thesis has any importance. It is no coincidence that the Marxian program is at odds with memory, for the state must be empowered to remake man, and to accomplish this he must forget whom he has been. But the flesh does not forget. While it is true that a remaking of man is invoked by Christ under the rubric of the regeneration, this rehabilitation, though it is frequently called out in the extant literature critical of Protestantism, bears only a superficial resemblance to the revolutionary program of synthesis. In the Bible view, man is not severed from history, but rather is called upon to honor his father and mother, a trans-generational commandment. Mans God-resemblance is therefore seen as a bearing of the image of God through the agency of social, biological and spiritual inheritance. Man has precisely the bodily inheritance the Lord wishes him to have, and exactly the shared inheritance with members of his fleshly nation. To the extent that Protestantism adheres to the Bible view, it is cleared of the charge of this radicalism. The immemorial nature of man, far from being denied, or subject to a regimen of improvement and transformation, is accepted as the fallen and finite image of the Creator, whose redemption from barbarity is the grace of obedience to the wise and ancient counsel of both scripture and Church. Though some of the protestant faith view this as problematic, it is undeniable that credalism is a form of tradition, and institutional memory. And the anabaptist denial of creed is a further and even more radical denial of history, and this disposition is visible in an anti-institutional disposition that is beyond the scope of this essay. This is the essence of conservatism: the institutional cognizance of the fallibility of man. And yet, since institutionally there is nothing now to conserve among the ru-

ins of the Republic, true conservatism must be a conscious cultivation of the experience of history, and the re-framing , and re-institution of its principles. It is only thus that white culture can be spared from the disintegrating forces of liberal religion as well as socio-political disenfranchisement. To be sure, the notion of the depravity of man, has called for his remaking, and the Roman doctrine can be viewed as less apt to be expropriated by the mob. But the locus of that remaking is not in this world, and the reformed view of law is not as savior but as ward against the indefatigable force of collective social salvation, that is, revolution. In the opposite extreme, the wholly transcendent god of the Deists, has marooned man amidst the planetary wreckage of the project of Power, which is unity, or Ourdoxy versus Their-doxy, to make use of Carlisles maxim. But this unity is never unqualified; there must always be reserved to the Platonic Managers the right to shepherd divine man from counterrevolution, or what should properly be known as conservatism. Thus in its two extremes we have the alternating ascendance of monism and radical individualism (anarchism) , which are but mirror images of the same error. Protestantism, even all Christianity, must ask the question, if all that remains to men is the logic of finality, the eschaton, then what need has man of annals and the slow divagations of cultural time that make up human trans-personal identity? Indeed, if culture is a creature of history as the capacities of racial being display themselves, then in the advent of the egalitarian eschaton is culture also at an end, and the divisions of man, according to the prevailing interpretation, seem as superfluous as the class compartments of former days on a sinking ocean liner. But this malformed vision of time and identity is wrongheaded, and worse, it is not even Christian. History itself, and therefore culture, has been placed in the service of a fallen prescripThe Kinist Review, Autumn 2005 7

tion of the temporal means of Gods Kingdom. Identity has been subjected to the program of soul-winning, for the hour was deemed late. And the worth of the forms of life's conduct, that surfeit beyond its immediate requirements, was measured only, at times, against the truncated scale of values that such spiritual exigency affords. But Christ himself has given an open ended vista to the annals of man in His command to occupy til He come. And this occupation is the very stuff of human ethnic diversity, the paths we of the West have taken through time, and the mysteries of the path before us. The purpose of evangelism is not human biological or ethnic unity, but of the saving of a remnant among all peoples. The use of the plural is intentional here, for the scripture speaks uniformly of a plurality of nations, both in this world and the next. This focus is no denial of Christian brotherhood, but the rejection of an idolatrous unity that would take godly difference and undo it, as though the creature should correct the error of the creator. Since we have been given an open ended command by our King, nor has it been committed to us the conception or completion of history, we re-assert the enduring memory of the West, both in the imperfect strivings of the pagan fathers, and errors of the Church. Thus, nothing is at an end, certainly not nationality or ethnicity, but rather the working of Divine will in the White heart has only begun. And of other nation-families, we expect and treasure the self-same Will to Identity. For these, God also has a path through history for them to take. One warning must be issued to homo religiosus: the path of history cannot be abbreviated. The telescoping of unseen temporal ends through the apotheosis of human, and thus fallible, notions of unity, and the corrective measures such notions inspire, is the Sovietization of man. And a further warning to the clerics of mythical homo economicus, the god of uni-polar American political discourse: price can only communicate the
8 The Kinist Review, Autumn 2005

cost of what can be bought, and culture cannot be bought, but it can be destroyed. Price does not equal worth. To the thorough-going economism that is a chief element in the civil religion and increasingly of evangelicalism, and the end to which the fabled Protestant work ethic has come, culture is a myth -dross to be burned out of the golden idol of man by the technic of desire. The ought and the why of existence have been reduced to merely the how. Now I would like to turn for a moment from consideration of the role of Protestanism in political and social radicalism to a view of social and poltical trends. Certainly, the West is at a crossroads, but one that you will not find examined in the popular or academic media, save the soothing reassurances of our political physicians, that the pangs of race will all be over shortly now, as the white visage becomes more rare, as the demon of intolerance is slowly exorcised. This demon is, of course, the self-conscious identity of the White West. By such inhuman logic, a cultivated and self-conscious identity in the white race is itself intolerance, whereas identity in all other races conforms to the desideratum of diversity. Thus in the parlance of respectable discourse, diversity is a eumphemism for non-white. Indeed the very existence of whites is deemed in elite academic and media star chambers to be an affront to humanity, a cancer, as Susan Sontag famously put it. That such chilling sentiments could not only be uttered publicly, but also receive the plaudits of the worlds academic elites should send an unmistakeable message: we are nuturing a viper in our bosom. It would seem, if even a cursory view of modern academic and and Church literature is taken, that the former opprobrium reserved for eugenics and racial hygiene is in reality reserved for whites enaged in such thinking. Moves toward the advancement of human biological unity are themselves a form of racial hygiene and ethnic cleansing, and the ra-

cial-ethnic exclusionistic rhetoric of American minorities is merely a rite of passage into their respective identities, and meets with little if any academic, political, or religious resistance. Since the white has never known the yoke, he poses a threat to the project of the enlargement and total liberation of markets that is the arriere pensee behind the project of human unity that is to be accomplished by the cultural, political, religious, economic, and intellectual subjugation of the white. Since the goal of the plutocrat cannot be accomplished without the destruction of cultural boundaries, ethnic exceptionalism and integrity are the enemies of the Trade Kings. And the modern Church is complicit in this cult of mammon. There is, as can be plainly seen, a conflation of the interests of transnational corporations and the academic, political, and religious provacateurs of third world. Schadenfreude toward Western decline is a mark of standing among international race demagogues, and the reflexive, apologetic racial awakening of whites is a cue to turn up the heat. Tom Wolfe once called this strategy Mau Mauing the Flak Catchers. And invariably, it is a white Christian catching the flak. Indeed, a storm of proletarian justice in the sartorial splendor of racial envy may break upon us in the forseeable future. Along these lines, the recent mobilizations of illegal aliens for the purpose of racial saber rattling is a disturbing portent. Yet inspite of what must be classed as Latin racism marching in our streets, McChurch pastors murmer lugubriously about racial reconciliation, while the Children of Aztlan have a different sort of reconciliation in mind: the ascendance of La Raza and the historical corrective of a blatant irredentism. But these are sordid concerns next to the pressing issue of diversifying the faces in the pews. And you will likely detect no outrage from our countrys Christian shepherds over this upwelling of brown racism. That would be impolite. And after all, they have their tax exemptions to fret about.

The Chicano separatists of La Raza and other immigrant racialist factions boldly proclaim what white pastors will not even admit privately: that race is wired into human consciousness in a way that no religious or social deconstruction will ever eradicate. We can speak of whites and of a West as real and not imaginary constructions, reifications, for they are not imagined things, not theses in some spectral dance of propositions, nor are they the spectacle of partisans manning this or that broken barricade. The West is a group of peoples, a shared lineage and heritage as articulated and variable as it is collectively cohesive and historically intellgible. This simple and ordinary assertion is also highly subversive, and its utterance is a counterrevolutionary act against the totalitarian regimes of human unity. It is easy to sound alarums, and very often it is done in want of a perspective seasoned by the vicissitudes of life. But if cries do not go up, how will those who are slumbering be awakened? Save for a few enclaves of sanity, the media belongs to the opponents of white identity and ethnic self-interest, the Babylonians. In their Long March through the institutions, the radicals achieved the unthinkable: they erased a thousand years of history in a single generation and won a psychological war, ne a terror campaign, against white identity. Their victory has been so complete that, today, most every brief impasse of the Babylonian unity project is treated to overwhelming but superficial exposure in the national media, and careful and colorful obfuscation by its mandarins toward of the imposition of the dogma of the civil religion, which is universal equality. The shibboleths of racism, sexism, and the other hackneyed Marxian neologisms, are sufficient to send the most ardent defender of ethnic integrity running for the exits. A seemingly endless series of crises and unprecedented developments has proved an effective distraction from the unsleeping work of mechanical malice against White Western exceptionalism, universally referred to by
The Kinist Review, Autumn 2005 9

the term racism. The mild and abashedprotests of white Christians against their ghettoization are shouted down by the cadres of [] But the symptoms of a painstaking deconstruction are unmistakable. I say painstaking because it is an engineered disease in the repose of the once Christian civilization -the spiritual repose of a sure identity and a certain station. The proximate cause of the malaise is a departure from the counsels of scripture certainly, but further, it is the very specific transgression of a wilfull amnesia, a casting off of the moorings of the past, a dishonoring of the fathers, a petty libel against great men. For the offspring of postmodernism, the past simply does not exist, not in the same way that it existed to Carlisle or Gibbon. As we witness the jostling of ethnic-racial minorities for the prizes of white selfdivestiture, we ought take note of the manner in which a once-vigorous people may be coaxed by perverters of religion to destroy themselves. It is now de rigeur in Protestant, and particulary Presbyterian churches to regardany opposition to the ritual suicide of whites as actionable heterodoxy. O what has become of our Parsons Rebellion! In our occupied universities, European and American history, the living artery of it, was cut off, and cauterized in the 19th century. This is so that we will forget both our Chrisitanity and our essentially European derivation. If the white Christian, the architect of America and (virtually of the West itself on the abandoned pavements of Rome) -if he can be made to think himself another ethnic client in the rapidly balkanizing squable for government patronage, then he has effectively performed a revolutionary auto da fe on himself. It is now a truism that equality is the nearly unchallenged dogma of both our declared religion, Christianity, and our actual, positive faith, the civil religion. But that is but the official position.

Indeed, we are made to wonder when our overlords use ostensiby racist tactics to, we are constantly reminded, end racism. What we should gather from this is that these masters are so arogant, so secure in their [], that they do not even feelthe need to maintain the decorous pretense of the equality they unceasingly promote through the official organs: corporate, bureaucratic, academic, religious, and the free media. These are the five fountains of fashionable opinion, and the sources of the unceasing deluge of agitprop that is our daily intellectual diet. Careful scholarship must be undertaken to fully reveal the paths by which Authorized Thought moves from its source into seemingly independent institutions from which all outward signs of dissent and dispute have long since vanished. I have elsewhere described this phenomenon as the conspiracy of consensus, and this consensus is the power by which even the historical may be and is brazenly denied in the face of unimpeachable evidence that the ethos of America was never fashioned of such low stuff as universal equality, with its assertions about the nature of man that beggar the truths of common observation. In every public debate (when debate is not foreclosed altogether by the howling of an organized mob of self-loathing bourgoisie or the diktats of a petty bureaucrat), the saints of egalitarianism, the Fathers of the American aufklaruung are trotted out by conservatives to lend their support from the grave to the program of forced unity: Washington, ....[]. It matters not that when the whole of their extant writings is examined, a reasonable man could only conclude that these noble fathers to the individual maintained an unwavering hostility toward the extreme reaches of the French sickness, egalite. We must truncate the famous phrase from which the word is taken to camouflage its ghastly logic: liberty, fraternite, egality, OR DEATH. It appears that the ancient creeds of the Church have been supplanted by this muderous slogan.

Historical consciousness, or the imparting of meaning to past events, is fundamentally a proposition of identity and communities of interest that are trans-ideological, for it presupposes the very rites, traditions and perspectives that are the grounds for determination of historico-ontological entities. History presumes perspective and focus, and this prospect is only afforded by limited and cohesive identity. Thus, absent ethnic-racial identity, history is a Babel of shifting and conflicting interpretations, out of which can only come the call for the advocacy of specific interests that cannot be universal. Thus without race and its subset of ethnic communities, history is reduced to mere historiography, and absent perspective, is essentially silent.